Afro Latin

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Afro Latin
1501 Spanish throne approves African slavery
1502 Portuguese delivers first slave in the Americas, Ladinos
1518 First large shipment of bozales , African born slaves
1513 thirty Africans with Balboa when discover Pacific
1517 Bishop de Las Casas advocate African slavery over native
1519 300 Africans with Hernando Cortes on conquest of Mexico
1533 Pizzaro with black, free & ladinos on conquest of Incas
1539 Estevanico leads expedition from Mexico thru Southwest
1563 Blacks encouraged to marry other blacks
1572 Child of free and slave with indian women is tributaries
1600 a total of 900,000 slaves brought to Latin America
1640 Portugal no longer source of slave for Sp. Territory
1750 England ends asiento via commercial treaty
1791 Haitian Revolution-produce shockwave in Latin America
1807 Portuguese court flees to Brazil, after French invasion
1821 Central American Federation(Guatamala, El Salvador,              Honduras, Nicaragua, Costa Rica) ends slavery
1822 Haiti ends slavery in the Dominican Republic via invasion
1829 Mexico abolishes slavery,except Texas
1833 Chile, Article 132 of Constitution, ends slavery
1853 Argentina ends slavery, Article 15 of constitution
1853 Uruguay pass final law ending slavery
1854 Venezuela ends slavery, March 24
1869 Paraguay ends slavery in October
1870 Scientific Racism spreads to Latin America
1886 Cuba finally ends slavery, ends Free Womb Laws
1920 mestizaje(mixing) policy to produce whitening , widespread 
Afro-Argentine are mix race or Afro-descendant. Africa Vive a rights organization for Afro-Argentine estimate the population at a million. Anthropologists estimate population at no more than 10,000. The Afro-Argentine population is believed to have been decimated by war, intermarriage, and possibly government sponsored genocide. In the latter 19th century, Argentina used to be 11% black and higher in previous decades.
Afro-Bolivians are Bolivians of African descent. They number 30,000. Black people are usually referred to as negros . The term Afro Bolivianos has appeared only in the past ten years with the birth of the Black Consciousness Movement. Some may even be called zambos , but rarely are they called mulattos .
Afro-Brazilian are divided into preto (black) and pardo ( brown, mixed ancestry), although 134 categories of race has been noted in Brazil. As of 2010, Brazil was 7.5% preto (black) and 43% pardo . Afro-Brazilians are now the majority population in Brazil, at 49.6%. Afro-Brazilians tend to concentrate in the northeastern part of Brazil. Large numbers exist in the state of Rio de Janeiro, Bahia, Sao Paulo, and Minas Gerais.

Afro-Chilean are Afro descendants in Chile. They are
mainly located in Arica y Parinacota in northern Chile. They are not recognize
by the Chilean government as an ethnic. Organizations like Afro-Chilean
Alliance(Lumbanga, Oro Negro and Arica Negro) are striving to include
Afro-Chileans as an ethnic in the census of 2012. According to Afro-Chiliean
Alliance the population is estimated to be 8,000.
Colombia has the third largest black population outside of Africa and the second largest in Latin America, after Brazil. The black population officially is 26% of the population, experts put it at 36-40% or 11 million.  Afro-descendants can be found in regions such as Choco, Buenaventura, Cali, Cartegena, San Andres Island, and throughout the country. 

They make up 3% to 9% of the population. They can be found in regions like Puerto Limon and Guanacaste on the Caribbean coast.

According to Minority Rights Group International, Afro-Cubans range from 33.9 percent to 62 percent. CIA factbook says Cuba is 10.1% Black and 24.8% mulatto/mestizo. According to the Cuba Transition Project by the University of Miami, Cuba is 62% Afro-Cuban. They tend to concentrate in the eastern part of the island around Havana, Santiago de Cuba province, and Guantánamo province.

According to CIA Factbook, Dominicans are 11% black and 73% mix(predominantly mulatto).

Afro-Ecuadorian are descendants of African slaves brought to Ecuador, during the Spanish colonial era. They comprise 5-10% of the population or 1.5 million to 450,000. They tend to concentrate in the northwestern coast of the country, Esmeraldas Province and Imbabura Province.

Blacks have completely mixed into the general mestizo population. A total of 10,000 African slaves were brought to El Salvador. El Salvador has no English antillean (West Indian), Garifuna, and Miskito population, largely due to laws banning the immigration of blacks into the country in the 1930s. These laws were revoke in the 1980s.
Afro-Guatemalans comprise 1-2% of the population. They are of mainly English speaking West Indian(Antillean) and Garifuna population. They are found in the Caribbean coast, in Livingston (a Garifuna settlement), Puerto Barrios and Santa Tomas. During the colonial period, African slaves were brought in, but have mixed with the general population and can be referred to as Afro-mestizos.

Haiti is 93% black and 5% mix and white.
They are estimated to be a population of 150,000, or 2% of the country. The percentage of the population might be higher. Some Afro-Honduran might be classed as mestizo .The National Assembly of Afro-Honduran Organizations and Communities put the population at 10%. Afro-descendant in Honduras are of three ethno-origin. Those brought during colonial times and mixed with indians and Spanish, the Garifuna , and the Bay Island Creoles.
They were not recognized in the Mexican census for 95 years. The Mexican government finally recognized Afro-Mexicans as a national ethnic at 1.38 million or 1.2% of the population on December 8, 2015 . The African presence in Mexico is a subject often denied, but people of African descent have influenced every aspect of Mexican life, culture, and history. They participated in its discovery, conquest, and independence. 
Black Nicaraguans make up 9% of the population, according to the CIA factbook and can be found in the southeastern coast, the mosquito coast, in Bluefield. In the 1990s, Nicaraguan national census put them at 25,000 or 1% of the population. They can also be found in Managua. Creoles are from the anglo-caribbean, and speak a tongue similiar to Jamaican patois. Nicaragua also has a Garifuna population.

Afro-Panamanians are 15% of the population, and it is estimated 50% of Panamanians have African ancestry. The Afro-Panamanian population can be broken into the "Afro-Colonial", Afro-Panamanians descended from slaves brought to Panama during the colonial period and the "Afro-Antillean", West Indian immigrants from Trinidad , Barbados , and Jamaica , brought in to build the Panama Canal. Afro-Panamanians can be found in towns and cities Colon, Cristobal and Balboa, Rio Abajo area of Panama City, the Canal Zone, and province of Bocas del Toro.

Afro-Paraguayan are estimated to be 65,000 by the Joshua Project. They can be found Camba Cua outside Asuncion; Kamba Kokue outside of Paraguari, and the city of Emboscada.

Afro-Peruvians number 5 to 10% of the population. The population is estimated at 2 million. Large numbers can be found in the southern coast-- Chincha, Lima,Cañete. Nazca, Callao, and Ica, in the north Morropón Province.

The Puerto Rican government stopped reporting ethnicity in 1950, so it was difficult to verify Afro-Puerto Rican numbers. They are sometimes confused with Dominicans living on the island. World Directory of Minorities and Indigenous Peoples put them at a range of 22-65%. CIA Factbook put the number at 6.5% Black and 4.4% mixed. According to recent 2010 census, 461,000 identify themselves as solely black making them 11.58%(461,000/3,978,702) of the population, an increase of 50%. Afro-Puerto Ricans tend to concentrate in the eastern part of the island, the coastal lowlands around cities like Ponce and San Juan, areas such as Cangrejos (Santurce), Carolina, Canóvanas, and Loíza Aldea.

Afro-Uruguayan are estimated to be about 6% of the population. They are mainly concentrated in Montevideo.
They are estimated to be at 5 million and tend to cluster in Barlovento in Miranda State, although they can be found all over the country. A fro-Venezuelans are hard to identify due to strong racial admixture in the population.

Almudevar, Lola. Afro-Bolivian, Photo-Journal . BBC News.< http://news.bbc.co.uk/2/shared/spl/hi/picture_gallery/07/in_pictures_afro_bolivian_family/html/10.stm> retrieved 14-July-2012
Castillo, Mariano. Minorities now officially a majority in Brazil . CNN, 16 June 2011. retrieved on 09-Oct-2011
CIA Factbook, Cuba . retrieved 05-Oct-2011
Coto, Danica. Prico sees increased in Blacks, American Indians . ABC News 1-April-2011, retrieved 03-October-2011.

Cuba Transition Project(2005). Cuba Facts . University of Miami. retrieved 05-Oct-2011
Black Population Becomes Majority in Brazil . MercoPres. 09-Oct-2011. retrieved on 09-Oct-2011
Estrada, Daniela. Afro-Chileans seek recognition in Census . IPS, July 29, 2010. retrieved 05-04-2011
Institute of Cultural Development. Diaspora
Joshua Project. Afro Honduran of Honduras retrieved 20-May-2011

Joshua Project. Afro-Paraguayan . retrieved 10-4-2011

Luis Gilberto Murillo (former governor of Choco State, Colombia). (speech) El Choco: The African Heart of Colombia . New York, February 23, 2001. retrieved 20-May-2011.

Minority Rights Group International. Afro-Panamanian

Minority rights group international. Guatemala Overview

Minority Rights Group International and Indigenous Peoples-Honduras: Afro-Hondurans .

Okeowo, Alexis. Afro-Hondurans and the Coup . retrieved 21-May-2011

Peru apologises for abuse of African-origin citizens , BBC News, 29 November 2009, retrieved  27-March-2011

William, Kent C. Afromestizo(2001). The African Heritage of Central Mexico. El Salvador .
Average for Spanish America per year

From Wikipedia, the free encyclopedia
This list is incomplete ; you can help by adding missing items . ( February 2011 )

^ Carrillo, Karen Juanita (22 March 2006). "Afro Latino leaders meet in D.C. to advance equality" . New York Amsterdam News . Archived from the original on 15 September 2012 . Retrieved 7 August 2010 .


Afro-Latinos or Afro–Latin Americans are those residents of Latin America who are descended from African slaves brought to Latin America and the Caribbean region during the trans-Atlantic slave trade , who made up 95% of all Africans brought to the Americas.
The first Africans brought to the New World arrived on the island of Hispaniola (now divided between the Dominican Republic and Haiti). The majority were taken to Brazil . Only 5% of the Africans brought to the Americas went to North America, from whom African Americans are descended.



Real Unity for Afro-Latinos and African Americans


Remembering the Legacy of Schomburg


Book Celebration: Finding La Negrita

[excerpt from Introduction, The Afro-Latin@ Reader: History and Culture in the United States, Duke University Press, 2010]
Afro-Latin@? What's an Afro-Latin@? Who is an Afro-Latin@? The term be­fuddles us because we are accustomed to thinking of "Afro" and "Latin@" as distinct from each other and mutually exclusive: one is either Black or Latin@.
The short answer is that Afro-Latin@s belong to both groups. They are people of African descent in Mexico, Central and South America, and the Spanish-speaking Caribbean, and by extension those of African descent in the United States whose origins are in Latin America and the Caribbean.
As straightforward as this definition would seem, the reality is that the term is not universally accepted and there is no consensus about what it means. The difficulties surrounding what we call ourselves reflect the complex histories of Africans and their descendants in the Americas.
And this brings us to the long answer. Broadly speaking, the word "Afro-Latin@" can be viewed as an expression of long-term transnational relations and of the world events that generated and were in turn affected by particular global social movements. Going back to the late nineteenth century and the early twentieth, Pan-Africanism signaled for the first time an explicit, organized identification with Africa and African descendants and more expansively of non-White peoples at a global level. Attendant to this process, concepts of Negritude and cultural movements like the Harlem Renaissance and Afrocubanismo gained increasing ground during the 1920’s and 1930’s.
The period from around mid-century and through the 1980’s saw the growth of African liberation movements as part of a global decolonization process, as well as the Civil Rights and Black Power movements in the United States. In Latin America the beginnings of antiracist organiza­tions and the Congreso of the late 1970* introduced the first continental context for an assertive self-identification by people of African descent and a clearly articulated condemnation of anti-Black racism. Similar de­velopments were occurring in the United States during those years, with increasing talk of "people of color" and the move from the terms "Negro" and "Colored" to Black to Afro-American or African American. With the explosive demographic increase of immigrants from Latin America and the Caribbean, the notion of a Hispanic or Latin@ pan-ethnic identity was also gaining a foothold in the same period.
As of the 1980’s, spurred by the anti-apartheid struggle in South Africa, there has been a growing interest in the realities of racism on a global scale and the centrality of Africa for an understanding of this pressing political phenomenon. The concept of an African Diaspora, while implicit for decades in this long historical trajectory, comes to the fore during these years and serves as the guiding paradigm in our times. Most importantly for our purposes it acknowledges the historical and continuing linkages among the estimated 180 million people of African descent in the Americas. Along with the terms "Negro," "afrodescendiente," and "afrolatino-americano," the name Afro-Latin@ has served to identify the constituency of the many vibrant anti-racist movements and causes that have been gain­ing momentum throughout the hemisphere for over a generation and that attained international currency at the World Conference against Racism: Racial Discrimination, Xenophobia, and Related Intolerance, which was convened by UNESCO in Durban, South Africa, in 2001.
The term "Afro-Latin@" thus was born and reared in this transnational crucible of struggle and self-affirmation, and until recent years it has pri­marily been used to refer to people of African descent in Latin America and the Caribbean as a whole, even as nation- and region-specific termi­nology continues to hold sway. For example, depending on context a Black woman in Ecuador can identify as afrolatina, afrodescendiente, afroecuatoriana, or choteña. Since the early 1990’s, however, in part as a result of the intellectual cross-fertilization between north and south, the term has gained increasing currency in the United States. Just as in Latin America, where the prefix Afro has been critical in challenging the homogenizing effects of national and regional constructs, so in the United States the term "Afro-Latin@" has surfaced as a way to signal racial, cultural, and socioeconomic contradictions within the overly vague idea of "Latin@." In addition to reinforcing those ever-active transnational ties, the Afro-Latin@ concept calls attention to the anti-Black racism within the Latin@ communities themselves. In the case of more recent immigrants these attitudes are brought over as ideological baggage from the home coun­tries, while for the generations-long citizens of the United States they re­flect the historical location of Blackness at the bottom of the racial hier­archy and the Latin@ propensity to uphold mestizaje (racial and cultural mixture) as an exceptionalist and wishful panacea. It is also a standing challenge to the African American and English-language monopoly over Blackness in the U.S. context, with obvious implications at a hemispheric level. Throughout the hemisphere, "afro" serves to link struggles and de­clare a community of experiences and interests. Most significantly, the prefix establishes the foundational historical and cultural connection to Africa, an affirmation that simultaneously defies the Eurocentric ideolo­gies that have characterized Latin America and the Caribbean.
Thus, while we recognize the primacy and historical priority of the hemispheric usage of the term, in this volume our focus is on the strate­gically important but still largely understudied United States context of Afro-Latin@ experience. What then does Afro-Latin@ mean in that con­text? What are and who are United States Afro-Latinos?
Clearly the reference is to those whose numbers and historical tra­jectory have had the greatest significance in the United States. While recognizing the inextricable connections to the transnational movement or identity field ("ethno-scape") of the same name, there are conditions and meanings that are specific to the national framework of history and society in the United States. In some cases, transnational and domestic experiences may even run askew of each other and show greater discon­tinuity than parallels. Thus, for example, despite the crucial place of Brazil—the country with a Black population second in size only to that of Nigeria—within the Latin American context, the Brazilian presence in the United States has been relatively small and the Afro-Brazilian negligible. Similarly, despite the towering significance of the Haitian Revolution to hemispheric history and the parallels that can be drawn among all immi­grant peoples of African descent, in the context of the United States Hai­tians have consistently been distinguished—and have often distinguished themselves—from Latinos. Unlike the case of Afro-Latin@s, Haitians are generally understood to be unambiguously Black.


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